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INDIAN  MUSIC 
LECTURE 

By  CARLOS  TROVER 

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PREPARED  ESPECIALLY  TO 
ACCOMPANY  INDIAN  MUSIC  RECITALS 


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YOURS    FOR    PEACE,    JUSTICE    AND 
THE    BROTHERHOOD    OF    MAN 

CARLOS  TROVER 


DEDICATED  TO 
CHARLES  WAKEFIELD  CABMAN 


INDIAN  MUSIC  LECTURE 

THE  ZUNI  INDIANS 
AND  THEIR  MUSIC 


AN  ADDRESS  DESIGNED  FOR  READING  AT  MUSICAL  GATHER 
INGS,  DESCRIBING  THE  LIVES,  CUSTOMS,  RELIGIONS, 
OCCULT  PRACTICES,  AND  THE  SURPRISING 
MUSICAL  DEVELOPMENT  OF 

THE  CLIFF  DWELLERS  OF  THE  SOUTH  WEST 


BY 
CARLOS  TROVER 


THEO.  PRESSER  CO. 

PHILADELPHIA,  PA. 


COPYRIGHT,  1913,  BY  THEO.  PRESSER  Co. 
British  Copyright  Secured 


CARLOS   TROVER 

A  BIOGRAPHICAL  APPRECIATION 

BY  CHARLES  WAKEFIELD  CADMAN 


A  friend  of  the  great  composer  Franz  Liszt,  a  friend  of  the  ruler 
Dom  Pedro  of  Brazil,  and  a  friend  of  that  American  of  Americans, 
Theodore  Roosevelt,  must  surely  be  a  man  worth  knowing.  Such  a 
man  then  is  Carlos  Troyer  of  San  Francisco,  savant,  musician,  littera 
teur  and  humanitarian. 

I  came  upon  Carlos  Troyer  last  July  while  attending  the  Cali 
fornia  Music  Teachers'  convention.  Although  seventy-four  years 
old,  Mr.  Troyer  is  actively  engaged  with  duties  at  the  California 
Academy  of  Sciences.  The  leading  California  musicians  know  what 
he  has  done  for  the  science  of  music,  just  as  the  folk  lore  enthusiasts 
know  of  his  value  in  preserving  the  music  of  the  American  Indians. 
The  world  will  soon  learn  of  his  wonderful  ethnological  researches 
among  the  Zuni  tribe  and  will  be  amazed  at  information  which  this 
modest  and  retiring  little  man  has  obtained  through  painstaking, 
tireless  scientific  research.  The  New  York  Academy  of  Science  is 
already  indebted  to  him  for  his  report  on  the  warlike  Inca  tribe. 

The  childlike  simplicity  of  the  man,  the  God-given  right  of 
belief  in  his  own  thoughts  and  convictions,  unobtrusively  disclosed 
in  conversation  with  him;  the  pure  and  elevating  thoughts  which  he 
utters,  together  with  a  spiritual  yet  powerful  personality,  make  a 
meeting  with  him  a  thing  to  be  coveted  and  afterward  remembered. 

Carlos  Troyer  has  had  a  remarkable  career.  He  started  life  as 
a  musician.  While  his  scientific  fancies  have  taken  him  to  the  odd 
places  of  the  earth,  his  great  love  of  music  still  abides  with  him. 
Mr.  Troyer  was  born  in  Mainz  in  1837.  His  childhood  was  associa 
ted  with  a  musical  ambition.  Having  as  his  teachers  the  best 
musicians  of  Europe,  he  early  mastered  the  violin  and  the  piano. 
He  had  the  friendship  of  both  Jenny  Lind  and  Franz  Liszt  and  often 
met  with  Liszt  to  play  over  this  great  composer's  piano  music. 

iii 

263786 


IV  CARLOS   TROYER 

Mr.  Troyer  came  to  America  in  early  youth,  and  taught  music 
to  some  of  the  fine  old  Knickerbocker  families,  but  tiring  of  the 
"  grind  of  teaching/7  he  decided  upon  a  venture  with  foreign  oper 
atic  artists  in  the  West  Indian  Islands,  and  later  at  all  the  principal 
seaport  cities  of  the  South  American  countries.  His  company  met 
with  good  success  and  financial  gain.  But  ill-fortune  overtook 
him  and  struck  down  three  of  his  principal  artists  with  the  dread 
diseases  of  that  tropic  clime. 

After  a  tour  with  a  French  violinist  he  decided  to  penetrate 
Brazil.  His  desire  was  not  at  all  shared  by  his  artist  companions, 
and  he  found  himself  alone  and  dependent  upon  his  own  resources. 
The  roving  disposition  of  the  man  asserted  itself  in  still  greater 
fancies.  He  became  infatuated  with  the  song-birds  of  the  tropics, 
and  decided  to  put  upon  paper  their  notes.  He  tracked  them  to  the 
primitive  forests  of  Brazil  and  went  about  his  work  with  a  scientific 
zeal.  An  accurate  record  was  made  not  only  of  the  songs  of  birds 
but  of  the  cries  of  wild  animals,  even  unto  the  red-faced,  howling 
monkeys.  He  evolved  various  theories  about  these  animals  and 
the  Indian  tribes  which  inhabited  that  part  of  South  America. 
He  has  written  voluminously  upon  this  subject,  and  scientists  find 
much  of  interest  in  his  theories.  In  his  wanderings  he  fell  in  with 
certain  Indian  tribes  opposed  to  and  resentful  of  intruding  strangers. 
Like  Livingstone,  in  regard  to  the  African,  he  won  the  respect  and 
confidence  of  the  Indian  by  a  trivial  episode.  His  violin  did  the 
work.  Consequently  when  he  played  familiar  songs  and  chants  for 
them  they  reverenced  him  and  invited  him  into  their  secret  councils. 
The  musician-explorer  wasted  no  time,  and  while  sojourning  with 
his  new-found  friends  accumulated  a  vast  amount  of  ethnological 
lore.  He  even  went  so  far  as  to  study  their  songs  with  the  aid  of  a 
sonometer  and  certain  syphon  instruments.  Wonderful  stories 
were  interpreted  to  him  of  the  fierce  Inca  tribe  living  on  the  plateaux 
of  Bolivia  and  Peru. 

I  Notwithstanding  the  discouraging  advice  given  him  by  the 
friendly  old  Orinoco  chief,  who  had  lived  among  them,  he  resolved 
upon  the  hazardous  undertaking  of  penetrating  the  Inca  country. 
Armed  with  nothing  save  his  black  violin  box  and  its  contents,  and 
with  no  protection  other  than  a  coat  of  shields  presented  to  him  by 
the  old  chief  prior  to  his  departure  that  he  might  be  safely  received 
into  the  enemy's  country,  he  started  upon  his  journey.  None  who 


CARLOS    TROYER  V 

bore  a  white  skin,  said  the  chief,  ever  came  back  alive.  In  a  special 
report  to  the  New  York  Academy  of  Science  he  has  described  his 
entrance  into  this  greatest  of  all  Indian  tribes.  He  was  attacked  a 
day  before  he  reached  the  borders  of  the  Inca  country,  when  his 
two  guides  deserted  him.  Curiosity  caused  by  his  black  violin 
box  saved  him  from  instant  death,  although  he  had  been  mercilessly 
maltreated  before  curiosity  was  aroused.  Carefully  nursed  by  the 
medicine  women,  he  was  finally  able  to  display  his  skill  on  the  fiddle, 
and  he  says  he  owes  his  life  really  to  the  playing  of  a  certain  tune 
known  to  the  tribes  people.  To  this  tune  he  added  some  varia 
tions,  and  upon  their  discovering  his  ready  skill  of  imitating  all  their 
songs  and  dance  tunes,  their  respect  grew  apace.  As  he  had  con 
quered  the  other  tribes,  he  now  conquered  the  wild  Incas.  After 
nine  months  of  captivity  he  was  allowed  to  depart  under  promise  of 
return  to  bring  them  new  and  tuneful  musical  instruments. 

Troyer  made  records  of  over  400  tribal  songs  which  were  hon 
orably  recognized  by  the  Brazilian  Government.  The  deposition 
of  his  friend,  Dom  Pedro,  the  Emperor  of  Brazil,  defeated  his  pur 
pose  and  delayed  the  acceptance  of  his  labor  of  two  years  in  prepar 
ing  this  work. 

Some  time  afterward  Mr.  Troyer  settled  in  California  and  here 
he  has  resided  for  over  thirty  years.  Being  affiliated  with  the  Cali 
fornia  Academy  of  Sciences,  he  met  Frank  Hamilton  Gushing,  the 
noted  ethnologist,  in  1888.  Mr.  Gushing  entrusted  him  with  the 
task  of  interpreting  a  number  of  the  Zuni  songs.  Not  satisfied  with 
this  task,  Mr.  Troyer  himself  made  a  prolonged  visit  to  this  tribe 
and  obtained  then-  traditional  lore.  This  work  included  their  most 
sacred  dances  and  ceremonials.  He  studied  the  people  from  every 
standpoint.  The  result  of  his  investigations  along  psychological 
lines  is  one  of  the  most  valuable  contributions  of  modern  times. 


SPECIAL  NOTICE 

If  the  lecturer  desires  to  shorten  this  lecture,  the  parts  set  in  the 
more  compact  type  may  be  omitted.     (See  pages  19-23,  28-31,  33-35.) 


A  HISTORIC  OUTLINE  OF  THE  ZUNI  INDIANS 

THEIR  LIVES,  CUSTOMS,  RELIGIOUS  AND 
OCCULT  PRACTICES  AND  THEIR  MUSIC 

The  Zunis  (the  silent  people,  pronounced  "  Thoon-yees ") 
are  the  oldest,  the  most  archaic,  as  well  as  the  most  highly 
developed,  and  the  most  profoundly  religious  race  of  Indians 
now  living  under  the  government  of  the  United  States. 
They  are  the  earliest,  the  most  interesting  tribe  of  people 
known  in  North  America,  and  have  retained  all  their  ancient 
and  characteristic  modes  of  life,  social  and  religious  institu 
tions,  and  democratic  government.  This  is  principally  be 
cause  they  are  the  most  isolated  and  the  most  seclusive  in 
their  habits  of  making  colonies.  They  inhabit  the  high 
mesas,  the  cliffs  and  canyons  in  the  South- Western  portion 
of  New  Mexico, — and  are  therefore  known  to  us  as  Cliff- 
dwellers. 

Though  segregated  in  numerous  colonies  in  different 
sections  of  the  State,  these  colonies  are  closely  confederated 
with  the  head  government  of  Zuni,  which  is  ruled  by  a  Gover 
nor,  his  Chief-counsellors  (caciques)  and  Sun-priests. 

Since  1890,  the  Tribal  government  of  the  sacred  order  of 
Brotherhood  has  been  located  at  the  former  cliff-dwellings 
of  the  tribes  near  Ta-os,  known  as  the  Te-hua  (children  of  the 
Sun).  This,  the  oldest,  best  built,  five-story  terraced  pre-Cb- 
lumbian  Town  in  existence,  lies  sixty-five  miles  northeast  from 
Santa  F6. 

There  is  no  intermixture  or  association  with  other 
tribes,  least  of  all  with  the  roaming,  nomadic  tribes  of  the 
plains;  and  their  reserved  dignity,  and  strict  principle  to 
abstain  from  interfering  with  or  molesting  in  any  way  other 
races,  has  gained  for  them  the  high  respect  and  exalted 

veneration   of   all   the   surrounding   tribes   of   the   country. 

11 


12  ;/i  >;INDIAN  'MUSIC   LECTURE 

Even  the  marauding  Apaches  seem  to  regard  them  with  a 
superstitious  reverence,  and  none  would  attempt  to  molest 
them. 

The  Zunis  are  irrevocably  attached  to  their  ancient 
religion,  the  worship  of  the  Sun,  believing  the  Sun  is  "The 
Mother-of-Life,"  providing  them  with  all  their  needs  of  life, 
growth,  health  and  happiness.  In  this  respect  they  are  dis 
tinctly  regarded  as  "Sun-worshippers,"  though  Sun,  Fire  and 
Nature-worship  are  the  basis  of  all  polytheistic  religions, 
since  the  world's  history  began.  The  religion  of  the  Zunis 
is  a  typical  representation  of  the  great  and  complete  system 
of  sun-worship  founded  by  Inca  of  Peru,  the  ruler  and  prophet 
of  the  Incas  tribe,  who  worship  the  Sun,  Moon,  and  Stars, 
and  who  is  considered  by  many  historic  writers  to  have  es 
tablished  and  maintained  the  most  perfect,  independent, 
democratic  government  the  world  has  ever  known. 

The  Zunis,  being  closely  allied  to  all  the  principles 
of  religious  worship  and  social  government  of  the  Incas,  have 
their  representative  ruler  and  lawgiver  typified  in  Montezuma, 
who  once  dwelt  amongst  them,  and  is  looked  upon  as  their 
Messiah.  However,  it  must  be  distinctly  understood  that— 
aside  from  their  Sun-worship  and  allegiance  to  world-gods — 
they  sacredly  regard  the  existence  of  an  over-ruling  power, 
the  Maker  of  all  that  is  in  the  heavens,  and  whom  they 
designate  as  The  Great  Spirit  or  Great  Mystery,  whom  none 
can  know  while  on  earth. 

In  domestic  life  the  Zunis  occupy  similar  customs  and 
political  forms  of  government  to  those  of  the  Incas,  before 
the  latter  were  subjugated,  robbed,  and  deprived  of  their 
political  and  religious  liberty  by  the  rapacious,  fanatical 
Spaniards.  Prescott's  "Conquest  of  Peru"  gives  an  excel 
lent  idea  of  this.  It  is  to  be  hoped  they  may  be  allowed  their 
autonomic  liberty  and  religious  freedom  by  our  government, 
without  intrusion  or  molestation. 

They  live  the  simple  life,  peaceful  and  contented, 
always  happy  in  the  enjoyment  of  their  daily  work,  which 


THE    ZUNI   INDIANS   AND   THEIR   MUSIC  13 

they  perform  as  if  in  play,  and  ever  ready  to  fulfil  their  de 
votions  and  ceremonial  songs  and  dances  with  sincere  delight. 

The  division  of  labor  is  communistic,  and  all  work  for  "• 
a  common  good.  The  men  cultivate  the  fields — or  rather 
valleys — (some  from  five  to  forty  miles  away),  where  they 
raise  corn,  wheat,  barley,  onions,  herbs,  and  fruits;  and  own 
cattle,  horses,  sheep,  pigs,  and  chickens.  They  also  do  con 
siderable  hunting  for  rabbits,  bears,  wolves,  and  other  game. 
The  women  tend  to  the  preparation  of  foods,  make  bread 
called  Hey-wey,  or  paper  bread  of  corn,  which  is  very  tempting 
in  taste.  They  also  show  remarkable  skill  in  artistic  potteries; 
blanket  weaving;  and  basket-making.  Moreover,  the  women 
build  their  own  houses.  In  fact  this  custom  is  quite 
common.  The  hardiness  and  superior  endurance  of  the 
women  is  most  surprising  when  they  are  seen  working  to 
gether  building  their  own  houses,  which  are  of  solid  and  sub 
stantial  workmanship.  No  man  is  allowed  to  assist,  or  to 
raise  even  a  stone.  The  women  claim  and  own  the  houses 
they  build,  and  a  wife  can  drive  a  husband  out  of  her  home, 
if  she  should  will  to  do  so. 

The  marriage  relations  of  the  tribe  are  strictly  mon 
ogamous,  and  prohibit  polygamy.  Men  cannot  rise  to  great 
station  and  political  distinction  if  not  married,  and  all  members 
of  the  Ko-Ko,  or  sacred  order  of  brotherhood,  seek  for  them 
selves  a  wife  when  of  age.  Married  women  are  debarred 
from  taking  part  in  the  council  of  the  nation,  but  maiden- 
bachelors  are  admitted  into  the  council,  if  initiated  in  the 
sacred  order  of  priesthood,  and  have  passed  their  graduation 
in  the  Kiva.  They  then  become  the  instructors  of  the  young — 
(called  Monitresses) — and  counsellors  of  women. 

There  is  no  distinction  or  caste  in  labor,  for  all  work 
at  some  trade  or  occupation  best  suited  to  them.  Even  the 
Governor  and  every  dignitary  of  the  highest  station  is  as 
active  and  constant  at  some  useful  and  necessary  work  as  the 
commonest  laborer.  There  is  absolutely  no  compulsion  for 
anyone  to  do  certain  work.  But  to  refuse  to  work,  when 


14  INDIAN   MUSIC   LECTURE 

able,  is  a  disgrace,  and  may  result  in  being  refused  food  and 
shelter.  There  is  a  distinction  of  a  decidedly  higher  char 
acter;  that  of  an  educational  caste,  which  forms  a  dividing 
line  between  the  common  people  and  the  ruling  class.  Any 
one  can  attain  to  the  highest  position  in  the  nation,  if  capaci 
tated  by  ability  and  educational  training,  somewhat  as  our 
judges  and  statesmen  are  required  to  study  and  know  the 
laws  of  state  before  they  are  permitted  to  dispense  their 
judgment  upon  legal  or  state  questions.  This  training  is 
open  to  them  through  the  study  of  the  laws  and  history  of 
the  tribe,  and  is  imparted  by  the  sacred  order  of  the  Brother 
hood. 

y  The  Zunis  have  no  money,  need  no  money,  and  make 
no  barter  with  gold  or  precious  metals  for  the  commodities 
of  life,  as  they  can  easily  obtain  what  they  want  by  exchange 
with  each  other.  In  other  words,  they  are  a  self-supporting, 

i  independent  people.  "We  are  Sun-worshippers,  not  Gold- 
worshippers,"  they  would  say.  "We  like  our  own  people; 
they  are  kind  to  us  and  we  trust  them,  because  they  are  true 
and  faithful,  and  never  rob  or  steal  or  fight,  as  does  the  white 
man,  who  comes  to  us  with  fair  promises  and  takes  away 
our  lands  and  kills  our  brave  brothers.  We  like  to  live  in 
peace  with  our  white  neighbors,  if  they  will  only  let  us  alone, 
and  not  take  away  our  land  and  limited  possessions,  and  cut 
off  our  water  supply,  and  shoot  our  game — then  we  shall  feel 
that  they  are  our  friends  and  take  them  to  our  hearts  and  into 
our  brotherhood."  Their  foremost  thought  in  life  is  to 
"live  happy  and  in  peace,"  and  their  happiest  moments  are 
when  they  are  at  work.  They  are  taught  never  to  hold  evil 
and  jealous  thoughts  against  one  another,  and  a  deadly  enemy 
is  to  be  avoided  rather  than  sought  for  revenge.  Hence  their 
seclusion  and  retreat  among  the  high  cliffs  and  mesas,  away 
from  the  lowlands  where  strife  and  contention  abound,  f  One 
of  the  most  notable  evidences  of  their  moral  standard  is 
the  absence  in  their  vocabulary  of  words  expressing  a  bitter 
curse  or  anathema  against  those  holding  a  different  religious 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  15 

belief  from  their  own.  In  this  they  differ  radically  from  some 
of  our  civilized  and  over-zealous  sectarian  advocates.  An 
other,  still  more  interesting  feature,  which  renders  the  Zunis 
among  the  greatest  of  aboriginal  races,  is  their  strict  adherence 
to  truthfulness  in  all  things.  Though  exceedingly  reticent 
about  revealing  any  of  the  secrets  of  their  brotherhood,  they 
would  punish  a  falsehood  most  severely,  even  unto  death. 
An  illustration  of  punishing  a  false  accusation  against  another 
is  given  here  to  show  how,  but  for  a  timely  interference,  a 
worthy  life  might  have  been  sacrificed:  A  young  brave, 
studious  and  ambitious  to  rise,  attained  to  the  position  of 
high  order  as  chief.  A  cousin  of  his,  much  older,  and  less 
ambitious,  but  of  a  witty,  satirical  disposition,  sought  in 
every  way  to  belittle  the  'character  and  standing  of  this 
young  chief.  The  latter,  in  retaliation,  spread  some  damaging 
stories  about  his  jealous  cousin,  and  being  unwilling  to  dis 
prove  it,  a  higher  council  condemned  him  to  be  hung  by  the 
thumbs,  tied  behind  his  back,  until  he  would  either  confess 
to  a  falsehood  or  die.  Being  informed  of  this  terrible  punish 
ment,  I  was  allowed  to  approach  the  hanging  chief  and  begged 
him,  at  least  for  my  sake  and  close  friendship,  to  tell  the  truth. 
He  was  breathing  heavily,  but  in  a  firm  and  determined  voice 
replied:  "The  truth  is  my  strength,  my  will  is  my  power," 
showing  that  he  was  willing  to  endure  the  greatest  suffering, 
but  that  he  had  the  strength  of  character  and  force  of  will  to 
prove  he  was  a  strong  and  brave  man.  Threatening  I  would 
at  once  leave  the  colony  and  never  return  again,  he  begged 
me  to  stay  and  forthwith  confessed  to  having  made  a  false 
statement. 

All  attempts  to  Christianize  the  Zunis,  or  even  to 
divert  them  from  their  ancient  faith,  and  their  religion  of 
nature,  have  most  signally  failed,  as  they  stoically  refuse  to 
accept  any  but  their  fore-fathers'  commandments.  Churches 
have  been  built  in  their  very  midst,  which  they  were  com 
pelled  to  attend  and  support,  by  way  of  threats  that  the 
"  White  Father  in  Washington"  would  expel  them  from  their 


16  INDIAN   MUSIC   LECTURE 

country  if  they  refused  to  accept  the  new  faith.  But  to  no 
avail.  They  would  firmly  adhere  to  and  practice  their  own 
form  of  worship,  as  well  as  attend  to  all  their  ceremonial 
rites,  songs  and  dances,  right  after  their  attendance  at  a 
Christian  chapel.  In  this  respect  they  strongly  contrast 
with  many  neighboring  tribes,  such  as  the  Moquis,  Navahoes, 
Pimas,  and  others,  who  accept  and  attend  religious  service, 
and  trade  with  the  whites,  as  well  as  exhibiting  their  snake 
and  other  ceremonial  dances  for  money,  which  the  Zunis 
refuse  to  do. 

The  tribal  name  of  the  Zunis  is  emblematical  with 
the  common  people,  who  call  themselves  A-shi-wis  (Sacred 
Water-spider),  but  the  old  patriarchs  retain  the  name  of 
Ama-zumas  (people  below  the  clouds),  while  Monte-zuma, 
their  great  messiah,  is  entitled  "  Ruler  above  the  clouds." 
With  the  ruling  chiefs,  sun-priests,  and  secret  order  of  brother 
hood,  there  exists  a  dead  language  (Mayan  or  Aridian) 
which  they  speak  only  amongst  themselves,  and  at  their 
high  councils.  The  language  of  the  common  people  is  gen 
erally  couched  in  low  soft  tones,  and  when  not  spoken  to, 
they  remain  either  silent,  or  express  themselves  by  signs. 
Yet  they  will  sing,  and  sing,  and  sing,  while  at  work,  or  at 
play  and  in  all  their  many  ceremonial  exercises.  They  seem 
to  be  most  happy  in  their  religious  devotions. 

Strange  to  relate,  the  dwellers  in  the  various  colonies 
throughout  the  State,  all  affiliated  to  the  head  government 
of  Zunij  each  speak  a  different  dialect;  so  much  so  that  they 
find  it  difficult  to  understand  one  another,  except  through 
their  sign  language.  The  cause  of  this  must  be  attributed 
to  the  fact  that  these  colonies  are  many  miles  apart,  and 
visits  among  their  inhabitants  are  very  rare,  as  they  prefer 
their  domestic  habits  and  home  comforts  to  making  visits 
and  traveling.  There  is,  however,  an  annual  visit  made  to 
all  of  them  by  some  especially  ordained  high  Chief,  who  only 
sees  and  confers  with  the  head  chief  of  the  colony  he  visits, 
and  with  whom  he  converses  in  an  archaic  tongue.  The 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  17 

language  commonly  spoken  by  the  Zunis  is  of  a  highly  gram 
matical  structure  and  very  intricate,  which  makes  it  difficult 
for  a  white  man  to  master,  and  still  more  difficult  to  pronounce. 
The  same  thing  might  be  said  of  the  English  language,  which 
our  Zunian  friends  find  impossible  to  pronounce  correctly. 
They  manage,  notwithstanding,  to  make  a  beautiful  mixture 
of  some  English  and  Spanish  words  together,  which  completes 
to  them  an  ample  knowledge  of  our  tongue.  Thus  it  runs: 
Au-do  (how-do-you-do) ;  Ully-uell  (very  well) ;  At's-it  (That's 
it);  Goo-by  (good-bye);  Om-back  (come  back);  Bacco  (to 
bacco);  Shook  (sugar);  and  Anki  (candy).  The  Spanish 
runs  more  complete:  Ueno  (bueno);  en-acd  (venaca);  Ombli 
(hombre);  Eenyor  (Senor);  Mootchi  (Muchacho);  Amana 
(mafiana);  Borro'  (Euro);  Adas  (gracias);  all  of  which 
about  fills  their  Dictionary  of  the  English-Spanish  language. 
They  are  very  proud  to  show  off  to  their  astonished  native 
brothers  how  well  they  can  talk  the  "Amellican." 

Wonderful  things  are  understood  and  practiced  by 
our  aboriginal  brothers,  like  that  of  a  Sign  Language,  which  is 
universally  known  among  the  initiated  of  the  sacred  brother 
hood — a  gift  of  which  their  white  brothers  have  reason  to  be 
very  envious.  Thousands  of  Indians  of  different  tongues 
assemble  annually  at  stated  meetings,  and  many  a  brave  will 
rise  to  address,  in  most  eloquent  and  powerful  terms,  a  vast 
assembly,  before  whom  not  a  word  of  sound  is  spoken;  but 
all  is  understood  and  vociferously  applauded.  Theirs  is  a 
world  language,  known  to  them  for  ages;  our  civilized  (?) 
nations  have  not  yet  been  able  to  establish  one  amongst 
themselves. 

The  songs  of  the  people  at  work,  or  at  play  indoors, 
or  in  the  field  or  plains,  are  mostly  of  a  recitative  structure, 
without  any  rhythmical  form  to  express  any  melodic  strain, 
such  as  our  European  composers  have  employed.  This  refers 
to  all  ordinary  songs  or  what  might  be  called  secular  melodies, 
though  it  is  difficult  to  describe  any  of  their  songs  as  strictly 
secular,  since  they  attach  a  religious  meaning  to  almost  every 


18  INDIAN    MUSIC    LECTURE 

form  of  song.  It  is  also  known  that  there  are  no  two  colonies 
or  mesas,  which  can  show  a  repetition  of  any  songs  that  another 
colony  sings.  They  each  have  their  own  special  songs. 
Many  efforts  have  been  made  to  record  these  strange  structures 
of  melody  by  phonograph  and  electrical  resonators,  but  they 
fail  to  record  them  with  any  kind  of  accurate  intonation, 
for  the  reason  that  these  pueblo  people  never  keep  in  accord 
with  the  harmonic  relation  of  a  melody,  but  constantly  rise 
and  fall  in  almost  imperceptible  fractions  of  tone,  even  to 
that  of  the  sixty-fourth  of  a  degree,  causing  the  tonic  to 
be  shifted  sometimes  a  tetrachord  below  or  above  the  original 
key.  All  this  depends  in  the  main,  on  what  the  sentiment  of 
the  song  might  indicate.  Consequently,  if  you  lose  your 
harmonic  bearing,  you  lose  your  counterpoint. 

Almost  in  direct  opposition  to  this,  are  the  chants  and 
traditional  songs  of  the  esoteric  class,  or  Society  of  the  Occult, 
to  which  all  members  initiated  in  the  Ko-Ko,  or  Sacred  Order 
of  Brotherhood,  belong.  Their  ceremonials  and  musical 
exercises  are  as  vastly  superior  in  melodic  form,  grace,  and 
originality  to  those  of  the  common  people,  as  our  classical 
songs  are  to  the  popular  rag- time  ditties.  One  represents 
the  artistic,  exalted,  and  poetical, — the  other  the  crude  and 
uncultivated.  This  also  is  observed  in  the  separation  of 
the  two  classes,  where  the  exclusive  cast  does  not  allow  access 
to  its  ceremonials,  (either  private  or  festive)  to  the  common 
people,  nor  to  any  strangers.  If  we  were  to  pursue  the  col 
lecting  and  recording  of  songs  of  the  plain  people,  we  should 
deprive  ourselves  of  the  knowledge  of  the  superior  character 
and  strangely  fascinating,  dramatic  beauty  of  their  esoteric 
and  traditional  songs. 

A  curious  physiological  condition  prevails  among  these 
cliff-dwellers,  which  is  not  known  to  exist  with  other  tribes, 
in  that  the  structure  of  the  hyoid  bones  of  the  tongue  are 
found  to  extend  in  an  outward  and  posterior  position, 
whereby  the  vocal  ligaments  are  enlarged  and  widened  fully 
a  third  of  an  inch.  Owing  to  this  peculiarity  men  and  women 


THE    ZUNI    INDIANS   AND   THEIR   MUSIC  19 

alike  can  equally  affect  a  high  tone  of  voice  like  that  of  a  high 
soprano,  oft- go  to  the  other  extreme  of  a  basso-profundo. 
Much  merriment  is  often  caused  by  elders  calling  in  an  affected 
tone  of  voice  to  their  younger  folks,  while  keeping  out  of 
sight,  so  that  the  latter  are  puzzled  and  bewildered  to  know 
" which  is  which/ '  or  "who  is  who." 

All  ceremonial  songs  which  have  fixed  dates  or  certain 
seasons  assigned  them,  are  never  allowed  to  be  executed  or 
repeated  out  of  season,  and  no  inducement  or  power  or  per 
suasion  will  prompt  them  to  repeat  the  songs.  This  is  at 
tributed  to  a  superstitious  fear  these  people  have  that  the 
Gods  appealed  to  in  any  ceremonial  will  be  displeased  and 
never  thereafter  grant  their  prayers  or  take  pleasure  in  their 
praises,  if  the  ceremonials  are  performed  out  of  season. 


Turning"  to  the  inner  life  and  early  training,  as  well 
as  inherited  sense  perceptions  of  these  Sun-and-Nature-wor- 
shipers,  we  find  at  once  a  deeply  implanted  belief  that  all 
known  and  visible  objects  in  nature  are  endowed  with  a 
"conscious  soul,"  differing  only  in  degree  to  that  of  the 
human.  Thus,  all  animals,  as  well  as  man,  are  possessed  with 
"conscious  life,"  so  also  are  all  plants,  trees,  flowers,  insects, 
stones  and  metals.  All  forces  of  nature,  terrestial  or  celestial, 
and  all  phenomena  displaying  any  power,  such  as  thunder, 
rain,  storms,  floods,  earth-quakes,  and  eruptions,  are  endowed 
with  conscious  life  and  intelligent  purpose,  and  attributed  to 
be  under  the  control  of  various  gods,  such  as  the  Sun-god, 
Thunder-god,  Rain-god,  and  Fire-god  of  the  Underworld,  etc. 

They  also  firmly  believe,  as  their  sages,  seers  and 
sun-priests  teach  them,  in  the  existence  of  human  life  of 
various  degrees  of  advancement  on  all  radiant  planets, 
differing  in  intelligence  according  to  constitution,  age,  and 
external  influences  of  the  planet,  asserting  also,  that  "  Wherever 
there  is  light,  there  is  life."  As  to  our  earth,  they  say  it  is  yet 
in  an  early  state  and  semi-civilized,  and  that  the  brute  instinct 
still  exists  prominently  in  man,  which  he  displays  with  domi 
nant  power  in  his  conceit,  greed,  love  of  fight,  war,  bloodshed, 
and  want  of  conscience.  In  frequent  arguments  with  them 
before  their  high  councils,  we  assured  them  that  our  white 


20  INDIAN   MUSIC   LECTURE 

people  clamor  for  universal  peace,  that  we  are  earnestly  de 
voted  to  our  religious  creeds,  and  that  we  all  acknowledge  our 
faith  in  a  supreme  God.  To  this  they  would  reply — "Yea, 
yea,  we  find,  you  clamor  for  the  precious  metal  we  use  only 
for  ornaments,  but  which  you  use  for  barter;  and  we  have 
learned  that  your  religion  is  your  gun,  and  your  God  is  the 
Almighty-Dollar."  (The  ruling  chiefs,  of  course,  understand 
and  know  the  value  of  our  coined  money;  but  the  people  at 
large  value  the  bright  and  prettily  engraved  coin  only  as  an 
object  of  ornamentation.  Often  when  given  a  silver  coin,  the 
young  squaws  would  run  straight  to  the  silversmith  of  their 
colony,  and  have  it  cut  and  hammered  down  to  form  into 
a  bead,  with  a  hole  bored  through  it  to  hang  around  their 
necks.  Or  they  will  have  it  made  into  a  finger  ring,  or  have  a 
symbolic  emblem  stamped  upon  the  coin.)  "  We  send  out  on 
secret  missions,  at  stated  periods,  some  specially  appointed 
high  chief  of  superior  attainments,  learned  in  the  language  of 
the  white  brother,  to  obtain  carefully  all  knowledge  and  in 
formation  of  what  the  white  man  is  doing  and  saying;  and 
after  many  moons  among  them  and  among  other  native  tribes, 
he  returns  to  report  to  us  that  the  white  man  is  still  for  war, 
and  for  more  gold.  We  are  told  that  your  people  are  divided 
into  many  hundreds  of  religious  creeds  and  sects,  and  your 
religious  wars  have  cost  you  millions  of  lives.  .Your  Indian 
brother  has  but  one  religion — 'the  religion  of  peace  and  good 
will  to  man'  which  our  fore-fathers  taught  us,  and  which  we 
continue  to  follow  as  we  always  have  for  many  centuries  past. 
Why  can  you  not  join  our  sacred  order  of  brotherhood  and 
live  in  peace?"  "What  you  sow,  you  will  reap"  they  say. 
"Plant  war,  and  you  will  reap  crime,  for  war  is  crime  and 
breeds  a  world  of  criminals." 

These  admonitions  have  been  given  us  in  a  friendly  spirit, 
but  often  under  pressure  of  eliciting  a  reply  to  our  defense  of 
good  intentions.  Yet  on  more  than  one  occasion  some 
chieftain  has  been  aroused  to  bitter  denunciation,  saying: 
"Your  rulers  and  politicians  are  a  pack  of  traitors,  natural 
born  liars  and  thieves.  They  are  as  cunning  as  the  fox, 
and  as  ravenous  as  the  wolf."  In  a  general  way  they  show 
their  high  regard  on  all  occasions  for  the  Great  White  Father, 
our  President,  and  their  perfect  willingness  and  intention  to 
conform  to,  and  obey  the  laws  our  government  may  impose 
upon  them. 


THE   ZUNI   INDIANS   AND   THEIR   MUSIC  21 

Reticent  and  reserved  as  they  are  with  regard  to  any 
of  their  sacred  laws  of  brotherhood,  to  the  inviolable  secrecy 
of  which  they  are  bound  by  solemn  oath,  i  they  display  at  all 
times  a  most  kindly  and  genial  disposition  towards  strangers, 
and  no  one  could  doubt  their  sincerity  and  earnestness  of 
purpose.  To  illustrate — if  in  your  efforts  to  make  yourself 
understood  you  are  looking  about  anxiously  for  a  word  or 
sign  to  explain  your  meaning,  the  Zufii  brother  folds  his  arms, 
and  with  bowed  head  he  calmly  looks  you  in  the  eye.  He 
does  not  stare  at  you,  but  you  feel  at  once  that  his  eye  has 
caught  your  meaning.  He  quickly  responds — "me  know," 
and  straightway  he  hastens  to  attend  to  your  wishes.  Do  not 
these  simple  and  impressive  acts  speak  louder  than  words? 
Do  they  not  prove  the  eye  is  the  language  of  the  soul? 

Another,  but  still  more  pronounced  illustration  of 
generosity  of  heart,  which  displays  itself  as  an  inborn  trait 
of  native  character,  was  revealed  to  me  upon  one  occasion 
when  I  was  seeking  a  quiet  and  secluded  spot  on  one  of  the 
high  terraced  roofs  with  the  object  of  playing  on  my  violin 
some  chants  I  had  recorded  that  morning.  Attaching  a 
sordino  to  my  instrument  which  considerably  deadens  the 
sound,  so  as  to  attract  no  notice  from  the  street  or  neighbor 
hood,  I  started  to  play  my  violin,  when  lo  and  behold,  a  num 
ber  of  domesticated  wolf-dogs  climbed  up  the  five-story 
ladders,  and  quietly  squatted  themselves  around  [in  a  circle, 
evidently  attracted  by  the  sound  of  the  violin. 

Fortunately  for  me  I  had  my  turbaned  head-band  around 
my  head.  It  is  an  astonishing  fact  that  these  wonderfully 
sagacious  dogs  know  and  respect  an  inmate  of  the  tribe  by 
his  head-dress  and  tasselled  ribbon.  To  them,  a  white  man's 
hat  means  an  enemy,  whom  at  all  times  they  are  ready  to 
attack  viciously.  (This  actually  happened  to  me  on  my  first 
visit.)  Soon,  however,  there  came  scrambling  along  a  score 
or  more  of  boys  and  girls,  all  eager  to  hear  the  "Moos-ky" 
(music),  or  perhaps  also  to  get  some  "anky"  (candy),  as 
they  call  it.  Wishing  to  get  rid  of  the  dogs,  I  promised  the 
children  both  "anky"  and  "moosky"  if  they  would  call  the 
dogs  away,  for  every  stroke  on  my  violin  brought  forth  a 
dismal  howl  from  them,  which  I  fancied  were  tokens  of  either 
joy  or  sorrow — perhaps  the  latter.  While  the  children  drove 
off  the  dogs,  I  went  to  my  quarters  and  brought  back  a  bag 
of  stick-candy,  which  is  a  great  treat  with  the  children. 


22  INDIAN   MUSIC    LECTURE 

"Now,"  said  I,  as  they  were  all  assembled,  "what  would  you 
— 'anky'  or  'moos-ky'T'  All  shouted  together — but  a 
little  three-year-old,  nude  boy,  with  an  innocent,  confiding 
look — a  perfect  Adonis  in  figure — did  not  speak,  but  held  up 
his  three  fingers  in  silence — a  symbol  of  significance  in  the 
tribe.  So  I  singled  him  out  to  tell  me  what  he  wanted.  He 
answered,  slowly — "Anky,  moos-ky,  moo  anky."  This  was 
too  sweet  for  anything,  and  I  gave  him  two  sticks  of  candy. 
He  at  once  waddled  oft  to  the  rear  end  of  the  roof  and  gave 
both  sticks  of  candy  to  some  young  maidens  sitting  bashfully 
at  a  distance.  Directly  my  little  cherub  came  waddling  back 
and  holding  up  his  three  fingers  again;  I  asked  him — "what 
now,  Nietchie?  What  did  you  do  with  the  anky  I  gave  you?" 
He  silently  shook  his  head. 

"Poor  Nietchie.  And  so  you  had  no  candy  for  yourself," 
I  said.  "Here,  take  this  stick  and  stay  right  here  and  eat  it." 
He  looked  at  the  candy  and  turned  his  head  to  walk  back 
to  the  rear  again,  when  the  shrill  voice  of  his  mother  was 
heard  from  a  head  popping  up  over  the  ladder.  She  was 
calling  for  her  little  son.  The  mother  started  towards  him 
with  scowling  reproof  for  disobedience  in  climbing  up  the 
five-story  ladders.  Nietchie  instantly  dropped  his  candy, 
and  ran  up  to  me  and  put  his  little  arms  tightly  around  my 
I  neck,  and  when  the  mother  came  up  close  to  us,  and  found  us 
both  in  tears — I  for  joy,  and  Nietchie  for  fear  of  punishment, 
the  mother  burst  out  in  shouts  of  continued  laughter,  and 
showed  her  delight  and  pride  in  having  a  white  brother  em 
brace  and  kiss  her  little  boy.  Some  more  "anky"  cemented 
the  peace  and  friendship  between  us  ever  after.  There  are 
no  more  generous  hearts  and  kinder  instincts  found  in  any 
race  of  people  than  these  children  of  nature.  Moreover,  it 
exhibits  itself  in  every  station  of  life  and  rank  among  them. 

To  attempt  to  enter  the  precincts  of  the  occult  class  of 
these  Sun-worshipers, — whose  lives  are  almost  exclusively 
devoted  to  mental  development,  and  the  attainment  of 
psychic  power, — for  the  purpose  of  obtaining  any  clue  to 
their  methods  or  knowledge  of  their  transmitted  secrets — 
is  a  most  difficult  task.  Not  simply  because  their  traditional 
code  of  laws  forbids  their  exposition  of  sacred  knowledge  to 
any  one  but  a  member  of  their  order,  but  also  for  an  equally 
valid  reason; — an  untutored  and  uncultured  person  would  not 
understand,  and  might  misapply  their  teachings.  In  this 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  23 

regard,  as  also  the  different  stages  of  rank  amongst  their 
Brotherhood,  they  strongly  resemble  the  Masonic  order, 
the  basic  principles  of  which  are  founded  on  such  ancient 
fraternities.  Yet  viewed  by  their  actual  practices  and 
spiritual  aims,  they  present  a  very  different  aspect  from  that 
of  any  of  our  modern  fraternal  organizations,  which  assume 
more  of  a  mutual  and  benevolent  character.  The  aims  and 
accomplishments  of  our  native  brothers  may  be  considered 
both  novel  and  original,  when  compared  with  the  feats  and 
displays  of  the  Hindoos,  and  Yogis,  and  they  should  be  classed 
as  a  sect  by  themselves.  They  have  never  yet  shown  any 
disposition  to  exhibit  their  manifestations,  such  as  hyp 
notism,  or  trance-mediumship,  table-tipping,  etc.,  in  public, 
but  content  themselves  with  commanding  their  people  to 
obey  the  laws  of  good  fellowship,  physical  endurance,  and 
faith  in  a  happy  future  life  through  devotion  to  the  Sun,  the 
Mother  of  life. 

In  giving  a  general  description  of  the  social  life, 
customs  and  early  training  of  our  Zuni  friends,  particularly 
their  peculiar  methods  of  mental  culture,  development  of 
sense-perceptions,  memory,  concentration,  color  and  sound, 
it  is  hoped  to  inspire  a  deeper  interest  among  our  own  people 
leading  to  the  study  and  adoption  of  some  of  the  methods  which 
have  enabled  our  native  red  brother  to  acquire  wonderful 
attainments  as  well  as  a  knowledge  of  nature's  sacred  gifts 
to  man.  "Search,  and  ye  shall  find!  Seek,  and  ye  shall 
know!" 

Beginning  at  the  very  first  stage  of  life,  the  Zuni 
mother  exercises  a  constant  watchfulness  over  her  child. 
She  never  leaves  it  in  the  hands  of  a  nurse  or  guardian  the 
first  year,  nor,  in  fact,  until  it  is  able  to  walk.  She  does 
not  allow  it  to  be  handled,  rocked  or  tossed  about;  and  least 
of  all,  to  be  looked  at  while  asleep,  as  she  fears  its  mind 
becomes  affected,  unduly  impressed  and  awakened.  She  gives 
it  a  water  bath  every  morning  and  a  sun-bath  daily,  observ 
ing  carefully  the  direction  of  the  path  of  the  sun,  towards 
which  she  places  the  crib  in  which  the  child  is  bundled, 
always  laying  it  flat  when  the  baby  is  sleeping,  and  standing 


24  INDIAN   MUSIC   LECTURE 

it  up,  when  awake.  She  feeds  it  at  regular  intervals,  and 
carefully  avoids  having  any  dogs  play  with  it,  or  come  near  it. 
Her  first  aim  in  vital  training  is  to  get  her  baby  to  breathe 
slowly  and  deeply  to  broaden  its  lungs,  which  she  accomplishes 
by  delicate  and  short  compressions  of  its  lips  and  nostrils. 
She  secretly  delights  to  watch  her  baby  when  left  undis 
turbed  and  alone;  she  loves  to  see  how  it  becomes  animated 
and  seems  conscious  by  its  steady  gaze  at  things  unseen. 
She  is  entranced  when  it  laughs  and  smiles,  as  if  some  one 
were  playing  and  amusing  it.  All  this  she  attributes  to 
kind  spirits  seeking  to  keep  it  company,  so  much  to  its  de 
light  that  when  entertained  by  human  beings  it  often  be 
comes  restless  and  peevish. 

Thus,  we  see,  are  the  first  impressions  implanted  in  in 
fant  life — the  foundation  for  silent  meditation  and  concentra 
tion  of  thought.  Leave  the  child  alone  when  quiet,  to  bask 
in  the  sunshine  of  its  own  meditation;  don't  talk  it  to  death. 
Let  it  be  surrounded  by  scenes  of  the  beautiful  in  nature, 
by  flowers,  song-birds  and  sounds  of  gentle  music,  and  also 
by  bright  colors,  sunlight  and  pure  air. 

It  may  be  of  interest  to  draw  attention  here  to  a  well 
established  fact  that  Indians  in  general  possess  large  lungs 
and  are  deep  and  slow  breathers;  especially  those  living  on 
high  altitudes  such  as  the  plateaux  and  mesas  of  South  and 
North  America,  some  of  whom  are  known  to  reach  the  re 
markably  high  age  of  150  years  and  beyond. 

This  is  undoubtedly  due  to  living  outdoors,  in  a  pure, 
bracing  mountain  atmosphere.  But  the  more  direct  cause 
must  be  attributed  to  a  habit  acquired  early  in  life,  that  of 
deep,  slow  and  long  breathing.  Careful  physiological  tests 
show  that  the  white  man  breathes  from  twelve  to  fifteen  times 
per  minute,  while  his  aboriginal  brother  takes  but  six  to  eight 
breaths  per  minute.  The  former  in  fact  breathes  only  from 
the  upper  part  of  the  lungs — the  larger  air-cells  of  the  lower 
lobes  being  compressed  by  fashionable  tight  garments  and 
inelastic  from  want  of  exercise — while  the  latter  breathes  with 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  25 

the  full  power  of  his  lungs.  The  result  shows,  where  the  air- 
cells  of  the  lower  lungs  are  fully  expanded,  a  constant  oxygen- 
ation  of  the  blood  takes  place;  a  point  of  most  vital  importance 
in  the  power  of  resisting  disease  and  the  supporting  long  life. 

The  Zunis  are  known  the  world  over  to  be  the  most  re 
markable  foot-racers  extant.  They  can  outrun  the  fastest 
race  horse.  Foot-races  are  the  most  favored  sport  among 
them,  and  while  running  they  keep  their  mouths  tightly 
closed,  breathing  through  their  noses  only.  This  is  different 
with  the  white  sprinters,  who  are  always  seen  with  their 
mouths  wide  open,  on  their  homeward  run,  thus  exhausting 
their  breath  and  vitality.  Another  feature  of  special  note 
with  our  native  brother,  is  his  ability  to  hold  his  breath, 
from  three  to  five  minutes  without  straining  or  inconvenience. 

Our  singers  would  find  astonishing  results  in  their  ca 
pacity  for  sustaining  tones  of  rising  inflections  and  long 
duration,  by  practicing  daily,  if  but  for  a  few  minutes  at  a 
time  in  the  pure  morning  sun-air,  taking  slow,  deep  and  long 
breaths  through  the  nose,  without  overstraining  or  forcibly 
holding  the  breath.  In  the  practice  of  deep  breathing,  re 
member,  the  sun  exerts  a  greater  magnetic  influence  on  the 
growth  and  life  of  all  organic  beings,  before  it  reaches  the 
meridian  at  noon.  So,  give  preference  to  open-air  practice 
in  the  forenoon.  If  we  consider  that  full-lung-power  breath 
ing  like  that  of  the  Indians  depends  entirely  upon  the  air- 
cells  that  terminate  at  the  lower  bronchkl  tubes  being  open 
(instead  of  closed,  as  they  are  with  most  people)  which  alone 
can  supply  the  necessary  oxygen  to  keep  the  blood  pure  and 
healthy — it  becomes  apparent  that  a  systematic,  persistent 
daily  practice  of  slow  deep  breathing  will  eventually  and  en 
tirely  open  the  air-cells  of  the  lungs,  give  immunity  to  disease 
and  greatly  prolong  life,  and  may  relieve  entirely  all  lung 
and  throat  troubles.  Our  in-door  living,  consumptive  white 
race,  suffering  from  impoverished  blood,  will  find  speedier  and 
more  permanent  relief  by  attending  to  an  out-door  hospital 
and  living  on  plain  wholesome  food  and  plenty  of  it. 


26  INDIAN   MUSIC   LECTURE 

Resuming  our  previous  subject — The  primary  lesson  of  a 
child's  mental  training  is  next  directed  to  the  perception  and 
distinction  of  color.  This  will  be  shown  to  exert  a  wonderful 
influence  in  later  life,  in  developing  a  susceptibility  for  dis 
tinguishing  colors  of  most  delicate  shades,  and  in  the  vision, 
in  sensitiveness  of  defining  the  aura  of  subjects  in  organic 
and  inorganic  life.  Let  us  follow  more  closely  the  methods 
of  their  application  and  the  tendency  for  developing  aural 
vision  through  the  intimate  perception  of  colors.  The  child 
is  given  five  wooden  blocks,  conical  in  shape,  and  cut  to  fit 
one  on  top  of  the  other,  thus  forming  a  pyramid.  Each  block 
is  painted  a  special  color  of  the  brightest  hue;  the  lower  one, 
or  base — five  inches  in  diameter  by  one  in  height,  is  painted 
red;  the  second,  or  next  above,  blue;  the  third,  green;  the 
fourth,  orange;  and  the  fifth,  or  top,  yellow;  representing  the 
primary  colors  of  the  rainbow.  The  child  is  taught  to  symbo 
lize  each  color  by  certain  signs  or  drawings,  thus: — 

Red,  representing  fire,  by  three  pointed 
jets 

Blue,  the  sky  and  water,  by  the  horizon  /* — ^ 
and  waves .  , 


Green,  by  a  tree 
Orange,  by  the  sunset 

Yellow,  the  Sun 


which  form  the  top  of  the  pyramid  blocks.  Constant  ex 
ercise  by  comparison  of  the  drawn  figures  with  their  corre 
sponding  colors,  soon  fixes  the  memory  of  sight  to  their 
exact  hue. 

The  most  impressive  and  direct  method  of  memorizing 


THE    ZUNI    INDIANS   AND   THEIR   MUSIC  27 

colors  is  to  see  them  in  motion  or  vibration.  For  this  purpose, 
various  devices  are  brought  into  play,  such  as  revolving  a 
circular  disk  with  the  five  colors  painted  on  it;  turning  painted 
wheels,  swinging  painted  rattles,  or  flying  colored  ribbons, 
etc.  In  this  respect,  vibrations  of  color  bear  a  similar  rela-i 
tion  to  vibrations  of  sound,  as  in  music.  Both  impress  them 
selves  readily  on  our  memories  because  in  motion.  Upon 
following  these  color  studies  to  a  later  stage,  when  the  mental 
faculties  are  more  fully  awakened,  a  new  procedure  is  applied, 
which  reveals  a  secret,  almost  wholly  unknown  to  our  civilized ' 
people — the  development  of  psychic  vision  or  aura-sight  by 
impressions  given  through  transparent  colors,  painted  on 
glazed  selenite,  which  represents  our  pane  glass.  A  curious 
practice  obtains  in  placing  a  painted  pane  of  a  given  color 
before  the  eyes,  looking  toward  the  sun.  In  a  little  while 
the  eyes  absorb  the  color,  and,  when  fully  experienced,  the 
eyes  should  be  closed;  then  a  number  of  other  plates,  painted 
each  a  different  color,  should  be  held  before  the  closed  eyes 
only  a  second  or  two,  and  alternated  with  an  occasional 
passing  of  the  first  color  applied.  In  most  cases  the  closed 
eyes  will  detect  the  color  first  and  longest  held  before  the 
opened  eyes,  and  this  practice,  if  diligently  pursued,  will 
invariably  result  in  sensitizing  the  aura  of  objects,  both 
animate  and  inanimate,  and  so  disclose  their  inherent  char 
acteristics. 

It  will  be  found  that  by  continuous  application  of  color- 
impressions,  as  shown  by  these  experiments,  a  primary  basis 
is  formed  for  developing  mental  concentration  and  the  power 
to  perceive  colors  at  will,  while  the  eyes  are  closed.  This  may 
be  seriously  doubted  only  by  those  who  have  never  made  the 
proper  test  by  careful  and  repeated  efforts.  The  fact  remains 
patent,  and  it  can  be  fully  attested,  that  even  in  these  primi 
tive  children,  psychic  vision  can  be,  and  has  been  developed 
to  a  remarkable  degree.  Some  of  our  materialistic  friends 
may  decry  this  as  magic,  optical  delusion,  or  hypnosis,  but 
greater  things  than  these  are  yet  in  store  for  us,  and  wonderful 


28  INDIAN   MUSIC   LECTURE 

powers  of  mental  development  will  be  known  ere  long,  as 
we  advance  on  the  path  of  progressive  and  scientific  education. 

Aural  vision  finds  its  master  degree  of  attainment  in 
clairvoyants,  psychics  and  adepts.  Nor  is  this  gift  alone 
bestowed  upon  sensitives,  since  it  can  be  developed  to  the 
highest  power  by  anyone  pursuing  the  proper  methods  in 
mental  concentration,  meditation  and  secluded  study.  The 
noisy  cities,  with  their  vicious  influences  and  crafty  aims,  are 
not  the  places  where  the  soul  can  obtain  its  purest  inspiration, 
its  happiest  thoughts,  its  loftiest  ideals.  The  stiller  atmos 
phere  of  nature's  serene  silence,  in  the  hills  and  dales  and 
meadows,  where  all  is  peace  and  contentment,  is  where  we 
find  the  elements  and  resources  for  our  higher  development. 
How  wisely  then  have  our  ancient  philosophers  advised 
against  overcrowding  in  towns  and  communities,  limiting 
the  number  of  inhabitants  to  a  few  thousand,  instead  of 
hundreds  of  thousands,  where  reigns  strife,  discontent,  and 
class  hatred,  and  where  the  minority  dominates  over  the 
majority. 

Continuing  our  observations  in  the  child's  early  training 
of  memorizing  colors,  various  forms  of  exercises  are  adopted 
to  render  them  still  more  impressive,  fascinating,  and  enter 
taining,  in  order  to  awaken  and  expand  the  powers  of  vision. 
As  we  advance  we  are  led  to  discover  new  evidences  which 
disclose  the  wonderful  power  of  expansion  of  which  the  human 
brain  is  capable.  It  is  not  intended  to  give  an  extended  and 
detailed  account  of  the  methods  employed  by  the  occult  clan, 
which  limited  space  and  time  in  a  discussion  of  this  kind  forbid. 
But  an  outline  of  the  progressive  stages  of  psychic  vision, 
power  of  volition,  and  the  higher  unfolding  of  the  senses, 
will  be  of  interest  to  note  and  serve  as  a  guide  in  our  investiga 
tion  of  these  strange  phenomena. 

Superior  susceptibility  in  sense  perceptions  finds  its 
origin  in  the  development  of  the  faculty  for  colors,  which  is 
the  basic  principle  for  distinguishing  and  defining  the  aura 
of  many  organic  subjects.  It  is  the  key  that  unlocks  the 


THE   ZUNI   INDIANS   AND   THEIR   MUSIC  29 

hidden  mysteries  of  thought-transference;  light  and  sound 
waves;  mental  healing;  power  of  concentration,  and  the 
wonderful  endowment  of  kinetic  energy, — as  is  breath  control 
in  the  astral  forces  of  levitation. 

Let  us  compare  then,  if  you  will,  the  conventional  amuse 
ments  and  games,  parlor,  card,  or  public,  of  our  own  children 
with  those  of  primitive  Zuni  youngsters,  and  see  which  serves 
the  higher  ideal  of  mental  and  moral  development.  Re 
ferring  to  the  latter,  we  will  omit  describing  their  favorite 
color  games,  already  alluded  to,  and  show  how  deeply  ab 
sorbed  they  become  in  what  they  call  "  guessing "  games. 
These  they  often  practice  by  the  hour. 

The  common  form  of  this  amusement  is  in  one  child 
guessing  what  another  holds  concealed  in  the  closed  hands. 
For  this  purpose  beads  of  red,  yellow,  blue,  black  and  white, 
are  employed  in  the  simpler  tests.  The  Zunis,  even  the  quite 
little  folk,  very  rarely  miss  guessing  these  correctly.  They 
also  attempt  tests  with  other  articles  not  distinguished  by 
any  particular  color,  resulting  in  almost  equal  success  in 
guessing  by  the  more  expert  and  trained.  An  incident  of  a 
young  squaw  of  highly  developed  psychic  vision  was  one  day 
presented  to  me.  She  had  just  arrived  from  another  cliff- 
colony,  and  had  never  seen  or  heard  a  violin  played.  She  con 
sented  to  allow  me  to  test  her  psychic  powers  by  promise  to 
play  the  "zindi"  (violin)  for  her.  I  held  concealed  in  one  hand 
a  key  to  my  violin-box,  and  in  the  other  hand  a  small  watch, 
and  grasped  a  number  of  small  eagle  feathers  in  both  hands, 
allowing  the  feathers  to  stick  out  between  my  fingers,  so  as 
to  be  seen,  and  divert  her  vision.  She  walked  around  me 
once  or  twice,  looking  at  my  head,  but  not  at  my  hands,  then 
stood  before  me  waving  her  hands  and  shaking  her  head  as 
if  in  disapproval  of  the  display  of  feathers.  Then  she  made 
at  once  a  motion  with  one  hand  as  if  in  the  act  of  sticking 
a  key  into  a  keyhole  of  a  violin  box,  then  that  of  opening  and 
throwing  back  a  lid  and  then  that  of  playing  upon  the  instru 
ment.  I  then  opened  my  hand,  when  she  picked  out  the 
little  key  among  the  bunch  of  feathers.  The  other  hand, 
holding  my  watch,  she  described  by  holding  her  half-closed 
hand  to  her  ear,  saying — "Tuck,  tuck,  tuck,  tuck,"  indicating 
the  ticking  of  a  watch.  She  was  greatly  interested  when  I 
opened  my  watch  and  explained  the  works  and  the  cause  of 
its  motion,  as  she  had  never  seen  a  watch  before. 


30  INDIAN   MUSIC    LECTURE 

It  was  the  opportunity  of  a  life-time  to  learn  from  this 
young  person  how  she  trained,  guided  and  inspired  the  chil 
dren  selected  from  the  psychic  circles  to  exercise  and  perform 
acts  of  levitation  and  kinetic  power,  through  patient  and  per 
sistent  mental  concentration,  which  faculties  are  known  and 
possessed  only  by  the  highest  and  most  gifted  sages  and  seers 
of  the  tribe.  The  moving  of  wooden  balls  of  their  own  accord 
to  meet,  or  strike  together,  though  some  distance  apart;  the 
lifting  of  objects  from  the  ground,  without  any  contact,  or 
the  employment  of  physical  force,  other  than  the  volitional 
power;  and  many  other  remarkable  feats;  and  yet  the  most 
divine  gift  of  all,  that  of  healing  the  sick,  are  all  developed  by 
pyschic  training.  Compared  with  the  Oriental  Hindoos, 
and  the  mysterious  Yogis  of  India,  our  seclusive  aboriginal 
sages  are  by  no  means  behind  in  mental  development  and 
natural  magic,  and  are,  moreover,  in  advance  in  original 
methods  not  employed  by  the  former,  especially  in  the  direc 
tion  of  rhythmic  and  retentive  breathing. 

There  is  nothing,  either,  of  the  public  display  to  amuse 
an  idle  crowd,  like  the  fantastic  fakirs  and  impostors  of  India, 
who  exhibit  optical  tricks  for  "backshish"  to  unsophisticated 
travelers.  The  true  and  sincere  aim  of  our  primitive  brother 
is  to  humanize  and  elevate  all  races  for  the  genuine  good  and 
happiness  of  man. 

How  much  these  methods  of  the  primitive  cult  have 
influenced  the  lives,  mental  and  physical  capacities  of  their 
people  may  be  measured  by  the  unostentatious  manner  in 
which  they  display  many  surprising  acts  of  mental  and 
psychic  powers.  In  common,  their  sense-perceptions  are 
highly  acute;  their  sight  is  generally  stronger,  farther,  and 
more  penetrating  than  those  of  the  white  races.  They  can 
look  at  the  sun  with  a  steady  gaze,  and  can  see  and  find  ob 
jects  in  the  dark.  So,  also,  can  many  creatures  of  the  animal 
kingdom,  on  land,  water  or  in  the  sky.  They  often  point 
out  stars  of  prominence  in  a  clear  sunny  sky.  They  can 
endure  heat  and  cold  to  a  remarkable  degree.  They  are  very 
able  weather  forecasters.  This  they  do  not  exactly  by  looking 
at  the  sky,  but  by  " feeling"  the  atmosphere.  They  are 
smaller  eaters  in  comparison  with  their  white  brothers,  and 
will  often  go  for  two  or  three  days  without  solid  food,  if  they 
get  enough  water  to  drink.  They  are  great  believers  in  eating 
only  when  hungry.  They  say  of  the  white  man — "You  talk  y 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  31 

too  much,  you  fight  too  much,  and  you  eat  too  much."  They 
marvel  that  we  can  stand,  as  many  of  us  do,  three  good  meals 
a  day,  while,  many  a  stalwart  Indian  is  contented  with  three 
good  meals  a  week.  They  can  stand  pain  with  surpassing 
ease  and  possess  the  gift,  when  called  upon,  to  endure  ex 
posures  to  fire,  as  in  their  fire-dances  over  red-hot  stones, 
with  bare  feet,  without  the  slightest  injury  to  their  skin 
or  any  bodily  discomfort.  They  seem  to  regard  a  person 
possessing  great  physical  endurance  as  possessing  also  great 
mental  power,  and  likewise  the  opposite — a  person  of  weak 
and  delicate  constitution  can  never  be  well  or  long  lived. 

A  notable  feature,  deserving  special  mention,  is  the 
almost  universal  custom  of  ambidextrous  use  of  the  hands, 
which  abides  with  many  aboriginal  races.  Whether  this  has 
been  acquired  and  transmitted  by  inheritance  (which  seems 
more  probable),  or,  whether  it  is  due  to  early  training  in  child 
hood,  is  yet  ,to  [be  discovered.  It  was  a  surprise  and 
puzzle  to  me,  to  notice  in  every  action  of  their  daily  work, 
that  they  used  the  hammer,  hatchet,  saw,  knives  and  other 
tools,  or  could  sew  or  weave  with  equal  facility  with  the  left 
hand  as  with  the  right.  When  questioned  how  they  came  to 
make  use  of  both  hands  alike,  they  replied  that  "they  had 
always  done  so."  In  fact,  to  use  one  hand  more  than  the 
other,  they  said,  would  unbalance  the  brain  and  make  them 
weak  and  lopsided  in  body  and  mind.  The  rule  was,  when 
one  hand  became  tired,  let  it  rest,  and  permit  the  other  hand 
to  take  up  the  work. 

The  most  astonishing  sight  which  aroused  my  greatest 
admiration,  was  while  attending  a  tribal  rabbit-hunt  in  the 
Northern  part  of  New  Mexico.  •  This  was  the  marvelous  skill 
displayed,  even  by  young  boys  and  girls,  in  throwing  a  boom 
erang  with  one  hand  and  instantly  throwing  a  twisted  sling 
holding  a  heavy  metal,  with  the  other  hand,  and  felling  the 
running  rabbits  with  unfailing  accuracy.  To  fail  in  this, 
would  be  considered  a  disgrace. 

The  sense  of  foretelling  or  predicting  events  or  dis 
turbances  in  nature  is  common  with  many  people  of  all  races, 
and  is  almost  universal  with  those  living  habitually  in  the 
silent  domain  of  nature's  surroundings.  But  it  should  be 
distinctly  understood  that  forebodings  and  premonitions  of 


32  INDIAN   MUSIC    LECTURE 

any  character  are  not  strictly  attributable  to  psychic  vision 
or  clairvoyance,  but  more  properly  to  "  clair sentience,"  (or 
"clear  feeling").  All  physical  disturbances,  terrestial  or 
celestial,  are  caused  by  motion  or  vibration,  for  everything 
in  the  universe  exists  and  lives  by  motion  or  vibration.  This 
explains  the  susceptibility  and  impressionable  nature  of 
sensitives  to  foretell  an  earthquake,  volcanic  action,  or 
violent  storms,  long  before  their  outbreak.  An  interesting 
and  also  remarkable  event  will  more  fully  illustrate  this  view. 
Desirous  of  visiting  the  volcanic  regions  and  great  mining 
camps  near  the  Mexican  border,  and  reaching  the  highest 
peak  to  watch  the  glorious  sunset,  as  well  as  the  sunrise 
during  the  early  morning,  I  was  led  to  remain  overnight 
while  on  a  visit  with  an  old  tribesman,  who  tended  a  large 
flock  of  sheep.  The  old  Indian  received  me  most  kindly  and 
after  enjoying  a  delicious  lamb  roast,  he  prepared  a  comfortable 
hay-bed  for  me  and  impressed  upon  me  emphatically  that  I 
must  arise  early  in  the  morning.  In  fact,  he  desired  me  to 
get  up  instantly,  the  moment  he  sounded  his  mountain  horn. 
I  felt  somewhat  puzzled  as  to  what  meaning  to  attach  to  his 
earnest  admonition,  but  thought  it  best  to  respect  his  wish. 
Promptly,  as  he  stated,  and  a  little  before  four  o'clock  in  the 
morning,  he  vigorously  sounded  his  horn,  crying  out — 
"prondo,  prondo"  meaning  for  me  to  hurry,  as  he  opened  the 
corral  to  lead  out  his  sheep,  which  had  kept  up  an  incessant 
bleating  all  night.  But  contrary  to  their  customary  habit 
of  running  down  to  a  large  pond  to  get  their  morning  drink, 
they  all  ran  pell-mell  up  hill  and  over  a  steep  mountain,  and 
away  from  the  water.  Two  of  his  wolf-dogs  who  guarded 
the  sheep,  also  ran  away  along  with  them.  Picking  up  his 
few  belongings  and  his  gun,  he  hastily  followed  his  sheep. 
A  few  minutes  later  he  looked  back  from  a  higher  elevation, 
pointing  to  the  pond  and  raising  his  hands  in  silence,  when  a 
short  tremor,  followed  by  a  most  violent  shaking  of  the  earth, 
and  the  complete  sinking  of  the  pond,  and  sliding  down  of 


THE   ZUftl   INDIANS   AND   THEIR   MUSIC  33 

that  mountain  section,  told  the  story  of  the  entire  destruction 
of  his  mountain  home. 

The  question  in  my  mind  at  that  time  was — "how  did 
this  untutored,  simple-minded  tribesman  know  there  was 
to  be  an  earthquake,  and  at  just  that  time?11  But  no  less 
remarkable — how  did  the  sheep  and  dogs  know  that  an  earth 
quake  would  endanger  their  lives,  and  would  take  place  at 
just  that  time?  It  seems  to  me,  the  old  axiom,  "  Coming  events 
cast  their  shadows  before"  ought  to  be  substituted  by, 
"Coming  events  cast  their  vibrations  before" — It  is  to  this 
vibratory  magnetic  action — caused  in  the  main  by  electro 
magnetic  influences  on  the  earth,  that  we  must  look  for  an 
explanation  of  sentient  beings  who  receive  impressions  which 
enable  them  to  foretell  events  and  violent  disturbances  in 
nature. 

A  practical  method  of  acquiring  and  developing  a  con 
scious  (sentient)  perception  in  any  of  the  five  senses,  can  only 
be  accomplished  by  memorizing  the  acts  and  impressions  ex 
perienced  by  each  of  the  senses.  This  can  be  done  solely 
through  sincere,  patient,  close  observation.  If  persisted  in 
long  enough,  this  will  assuredly  result  in  the  happiest  success 
and  most  gratifying  attainments. 

Be  sure  that  you  proceed  patiently,  slowly  and  with  a 
determined  will  to  succeed.  Let  no  failure  in  your  first  at 
tempts  restrain  you  from  further  efforts.  Remember  what 
an  infinite  amount  of  patience,  kindness  and  persuasion  it 
requires  to  arouse  wild  animals  to  consciousness  and  success 
fully  train  them  to  perform  most  astonishing  acts  and  tricks. 
Your  sub-conscious  mind  is  the  soul  and  inner  life  of  your 
being.  It  is  young  and  needs  be  taught  as  you  teach  a  child. 
Its  impressions  given  constantly  and  repeatedly  will  often 
remain  throughout  life  if  not  remoulded;  in  which  case,  good 
or  bad  impressions,  or  good  or  bad  deeds  will  govern  the  form 
ing  of  your  character.  Let  us  take  up  the  subject  and  study 
of  developing  sentient  feeling  or  clair-sentience — a  simple  and 
fascinating  study  to  begin  with.  Choose  that  of  "guessing" 
the  time  of  night,  after  retiring  and  the  noises  of  the  street 
have  ceased  and  you  are  in  the  silence  and  in  a  dark  room 


34  INDIAN   MUSIC   LECTURE 

where  there  is  no  striking  clock,  nor  any  indications  to  suggest 
the  hour  of  night,  either  by  the  position  of  the  stars  or  the 
moon.  Have  a  candle  and  a  match  near  your  bed.  At  any 
time  now,  when  you  may  awake,  "guess,"  as  near  as  you  can 
by  feeling  what  is  the  true  or  nearest  true  time  of  the  hour. 
Then  light  your  candle  and  see  by  your  watch  how  near  you 
guessed  the  hour.  Repeat  this  process  once  or  twice  every 
night  if  you  can,  and  in  the  course  of  a  few  days  you  will  be 
surprised  how  accurately  you  can  tell  (feel)  the  time  of  night. 
The  electro-magnetic  currents,  rising  and  falling  at  night,  as 
in  the  day-time  will  also  aid  you  silently  and  secretly  to  a 
conscious  realization  of  nature's  action. 

These  exercises  have  been  tried  by  numerous  friends 
often,  with  unfailing  success,  and  by  them  have  later  on  been 
extended  by  "guessing"  what  objects  another  person  may  hold 
concealed  in  his  closed  hands.  There  are  also  various  other 
tests  such  as  that  of  guessing  the  pain  and  location  suffered 
by  another  person  by  touching  their  hands  with  the  tip  of  their 
fingers. 

"I  don't  believe  it!"  says  a  doubting  Thomas.  "Of 
course,  you  don't,"  say  I;  "because  you  have  never  tried  it, 
as  it  should  be  tried  properly." 

I  purpose  to  give  many  object-lessons  in  a  later  edition, 
should  there  be  a  call  for  it,  showing  how  each  of  the  five 
senses  can  be  developed  and  cultivated  into  various  stages  of 
conscious  life  by  proper  methods  and  application,  which  other 
wise  would  remain  dormant.  Think!  and  arouse  yourself 
to  new  thoughts,  for  it  will  bring  you  nearer  "In  tune  with  the 
Infinite."  The  agitation  of  thought  is  the  beginning  of  wis 
dom  "is  an  old  saying,"  and  a  new  thought  gives  birth  to  a 
new  life.  Many  of  our  old  thoughts,  must  give  way  to  new 
ones  as  we  expect  to  progress  and  advance  to  a  higher,  happier 
and  more  perfect  life. 

Extending  our  investigations  into  the  realm  of  solar 
action  and  the  effect  of  the  sun's  rays  on  our  nervous  system, 
we  are  all  familiar  with  the  life-giving,  health-sustaining 
benefits  we  daily  enjoy  through  judicious  exposure  to  the 
sun's  rays  or  through  the  employment  of  its  wonderful 
power.  Through  modern  scientific  research  we  learn  that  the 
different  rays  of  the  sun  exert  different  influences,  as  well  as 
effecting  peculiar  chemical  changes  upon  the  life,  growth  and 
vitality  of  living  organisms.  We  also  learn  that  there  are 


THE    ZUNI    INDIANS   AND    THEIR   MUSIC  35 

vitalizing  and  devitalizing  rays  in  the  solar  spectrum,  that 
there  are — in  fact — destructive  as  well  as  constructive  ele 
ments  in  the  sun's  rays,  and  that  by  intercepting  the  darker 
actinic  and  poisonous  colors  and  utilizing  only  the  life-giving 
ones,  we  may  counteract  or  entirely  avert  injurious  influences 
to  the  human  system. 

When  we  look  upon  the  elements  of  all  vital  energy  and 
consider  the  origin  and  evolution  of  life,  the  conviction  is 
invariably  impressed  upon  us: — the  primitive  source  of  all 
cosmic  power  is  LIGHT.  Light  gives  life,  and  light  is  both 
positive  and  negative,  it  is  electrical  and  magnetic,  construc 
tive  and  destructive,  ethereal  and  corporeal,  it  is  eternal— 
and  endures  forever.  If  then,  we  regard  the  sun  as  the  source 
of  all  life,  which  it  is,  we  must  equally  regard  it  as  the  source 
of  all  health  and  endurance. 

The  time  is  not  far  distant,  when  we  shall  be  able  to 
utilize  and  appropriate  to  ourselves,  and  for  the  benefit  of 
all  humanity,  the  vital  and  radiant  energies  of  the  sun— to 
store  up  its  conservative  forces  and  eliminate  as  well  as  ex 
clude  its  noxious  elements.  When  that  time  arrives,  and  it  is 
sure  to  arrive,  sooner  or  later,  the  cruel  and  crafty  trusts  that 
have  so  long  oppressed  mankind  will  have  ceased  to  exist, 
and  another  Inca  era  will  arise,  when  we  may  once  more  enjoy 
the  millenium  of  peace,  plenty  and  brotherly  love. 

In  conclusion,  let  us  retrace  the  silent  footsteps  of  our 
aboriginal  brother  into  the  celestial  sphere  of  sounds.  How 
strange  it  is,  that  in  his  simple  mode  of  life,  without  the 
knowledge  of  books,  or  scientific  appliances,  he  should  dis 
cover  that  sounds  have  colors,  and  colors  originate  from  solar 
vibrations.  The  fact  is  confirmed  that  various  methods  of 
intercepting  sound-waves  from  the  sun  have  been  known 
among  the  ancient  cliff-dwellers  for  ages,  and  claimed  by 
them  as  the  origin  of  their  native  music. 

Sounds  are  moreover  indicated  by  them  in  a  fixed  Scale  of 
Colors,  which  they  recognize  by  employing  certain  tones  with 
which  to  start  a  chant.  Thus  red  or  the  symbolic  sign  of  red 

,  applies  to  the  tone  of  /  (fa)  on  the  staff;  orange  to  the 


36  INDIAN   MUSIC   LECTURE 

sound  of  a  (la)  ,  symbolized  by  the  sign  of  the  Sunset 


yellow  to  c  (do),  symbolized  by  the  Sun-  h-  ;  green  to 


-  h-  ; 


^^r 

d  (re),  sign  of  a  tree  ;  and  blue  to  e  (mi),  to  the  sign 


of  the  sky  and  water  \  •     This  scale  of  color-tones 


applies  more  properly  to  songs  of  praise  and  joyous  festivities, 
while  a  somewhat  modified  color-scale  applies  to  chants  of 
appeal,  supplication  or  burial  ceremonials,  as  in  the  tones  g 
and  b  which  represent  the  colors  of  brown  and  purple.  In 
delineating  the  aura  of  objects,  they  define  in  a  remarkable 
manner  the  intermediate  shades  of  all  colors  to  show  the  char 
acteristic  nature,  constitution  and  modification  of  their  present 
condition.  —  A  device  has  lately  been  constructed  by  the  writer^ 
showing  the  radiant  shades  of  colors,  reflected  on  a  screen  by 
aid  of  an  electric  apparatus,  of  any  object,  organic  or  inorganic; 
the  definition  of  which  must  be  left  to  future  experiments 
before  being  fully  and  accurately  determined. 

In  the  Hymn  of  the  Sun,  the  most  sacred  of  their  ancient 
ceremonials,  a  description  is  given  of  the  practice  of  obtaining 
solar  sounds  from  perforated  shells,  while  the  text  of  the  song 
proclaims  the  origin  of  their  sun-worship,  the  last  stanzas 
of  which  end  with,  —  "O  harken  to  the  Sun-god's  voice,  beckon 
ing  your  soul  to  rise;  In  radiant  Light,  the  source  of  song, 
the  origin  of  thought  has  sprung;  As  light  and  song  in  one 
unite,  let  us  forever  seek  the  Light;  Seek  the  Light!" 

Our  modern  research  in  acoustic  experiments  with  the 
Solar-radiophone  and  electrical  resonators  amply  attests  the 
wonderful  action  of  solar  sound-waves,  bursting  forth  with 
unceasing  impulses  and  infinite  velocity.  Yet  so  faint  and 
high-pitched  are  these  chromatic  waves  that  they  at  once  be- 


THE   ZUNI   INDIANS   AND   THEIR   MUSIC  37 

come  bewildering  and  paralyzing  to  the  untrained  ear.  Con 
sequently  the  only  possible  method  of  obtaining  an  intelligent 
impression  of  sound  vibrations  emanating  from  electric 
resonators  is  by  the  interception  of  color-slides  to  deflect 
the  dark  and  forcible  rays.  Another  formidable  obstacle 
which  must  be  overcome  in  order  to  render  these  sound-waves 
distinctly  audible,  is  that  they  must  be  transposed  from  two 
to  three  octaves  below  their  normal  pitch,  which  even  then 
would  bring  them  only  to  the  compass  of  the  highest  octave 
of  a  modern  piano. 

It  will  be  seen  that  the  perception  of  audible  and  in 
audible  sounds  depends  entirely  upon  individual  suscepti 
bility  and  acute  training.  Ordinarily,  audible  sounds  in 
modern  brains  range  from  24  (single)  to  30,000  vibrations  per 
second,  and  a  common  candle-light,  with  its  fixed  vibrations 
and  sound,  is  to  us  inaudible.  A  fact  worth  noting  is,  that 
in  modern  cities  we  find  more  people  with  defective  hearing 
or  a  falsely  developed  sense  of  hearing,  as  well  as  impaired 
eye-sight,  owing  to  the  paralyzing  noises  and  confined  indoor 
occupations,  than  we  find  among  country  inhabitants. 

Coming  to  a  close,  we  wish  to  state  that  in  this  lecture 
we  intended  to  draw  attention  only  to  the  higher  life  and  ex 
clusive  practices  of  the  occult  clan  of  our  Zunian  brother, 
and  to  show  the  remarkable  attainments  in  mental  culture 
and  in  the  development  of  psychic  power  acquired  by  methods 
of  training  entirely  their  own,  and  original  with  them, — 
methods  which  stamp  them  a  race,  morally  and  politically 
superior  to  any  known  tribe  or  people  on  this  continent.  It 
is  their  spiritual  aspirations,  more  than  their  worldly  aims, 
which  deserve  our  greatest  admiration.  It  is  their  unshaken 
simple  faith  in  and  obedience,  without  dogma,  to  the  laws  and 
moral  commands  of  their  forefathers:  "To  live  in  peace  with 
all  the  world  and  for  the  brotherhood  and  good  will  of  man." 
Those  who  may  wish  to  become  more  intimately  acquainted 
with  the  inner  life  of  our  plain  Western  races,  their  domestic 
habits,  methods  of  education,  diet,  labor,  games,  art  works 


38  INDIAN    MUSIC    LECTURE 

and  social  customs,  etc.,  should  not  fail  to  read  that  most 
interesting  and  instructive  work,  "What  the  White  Race 
May  Learn  from  the  Indian,"  by  Dr.  George  Wharton  James. 
This  work  gives  a  truthful  description  of  the  Indians.  It  is 
beautifully  illustrated  with  excellent  photographs. 

Strange  to  say,  there  exists  among  many  of  our  white 
people  the  impression  that  an  Indian  is  devoid  of  human 
instinct  or  moral  character,  that  he  is  in  fact  only  a  coarse,  ? 
dull,  stolid  and  brutal  savage,  and  that  he  has  no  rights  that 
a  white  man  is  bound  to  respect.  The  truth,  however,  is 
too  firmly  established  that  the  aboriginal  native  possesses, 
as  a  rule,  a  strong  personal  character,  and  high  sense  of  moral 
obligation,  acute  intelligence  and  dauntless  courage.  The 
Indians  are  remarkable  for  their  sense  of  honor,  dignity  and 
self-respect,  and  when  their  confidence  has  not  been  betrayed, 
have  always  proven  to  be  the  staunchest  and  most  faithful 
friend  the  white  man  has  ever  had.  Most  prejudices  against 
them  have  been  caused  by  sensational  novels  and  the  unprin 
cipled  reports  of  newspaper  writers. 

When  the  modern  native,  strictly  speaking, — the  European 
of  a  century  ago — first  invaded  the  country  and  homes  of  the 
aboriginal  natives,  the  latter  in  every  instance  received  him 
with  open  arms,  in  the  kindliest  manner,  and  hailed  him  with 
joy  and  curiosity,  and  at  once  shared  everything  with  him. 
But  when  the  white- washed  savage — the  "  pale-face,"  drove 
them  from  their  lands  and  robbed  them  of  all  they  possessed, 
and  then  fought  to  exterminate  them,  the  Indians  found  they 
had  embraced  an  enemy — a  greedy,  self-conceited  monster. 
Speaking  of  the  barbarous  methods  employed  to  extinguish 
all  traces  of  Indian  life  and  history,  a  noted  authority  says: 
"In  all  our  Indian  Schools,  the  pupils  are  forbidden  to  speak 
their  tribal  language,  and  drastic  punishments  are  imposed  for 
so  doing,  by  refusing  the  culprit  food  and  shelter." 

Fortunately,  there  were  among  these  foreign  invaders 
some  noble  and  humane  hearts,  who  sought  to  deal  honorably 
and  fairly  with  the  red  man,  and  at  once  set  to  work  to  cement 


THE    ZUNI    INDIANS   AND   THEIR   MUSIC  39 

a  cordial  friendship  with  him.  It  is  to  the  glory  and  honor 
of  our  whole  country,  and  the  State  that  bears  his  name,  that 
William  Penn,  the  great  Quaker  who  founded  the  "City  of 
Brotherly  Love"  (Philadelphia),  made  the  " famous  treaty/7 
that  was  never  sworn  to,  and  was  never  broken.  The  whole 
confederation  of  Algonquins  joyfully  confided  their  trust  in 
him  by  vowing, — "  We  will  live  in  peace  and  love  with  William 
Penn,  and  all  his  children,  as  long  as  shines  the  sun  and  moon." 
To  William  Penn,  the  noble  philanthropist,  is  due  the  credit 
of  having  established  and  preserved  for  many  years  the 
happiest  and  most  peaceful  relations  with  these  "  children  of 
the  forest."  The  time  is  upon  us  to  gather  the  few  remaining 
days  of  record  of  our  fast  disappearing  native  people,  for  we 
owe  much  to  them — much  that  we  do  not  fully  realize.  How 
many  of  us  know  that  our  own  all-embracing  Constitution, 
which  is  the  solid  rock  upon  which  our  Government  is  builded, 
was  constructed  upon  the  same  general  principles  as  the  laws 
which  governed  the  confederation  of  various  branches,  or 
colonies  of  the  Iroquois  tribe?  These  laws  were  formulated 
50  years  before  the  landing  of  Columbus. 

Let  there  be  monuments  erected  in  the  capitals  of  every  State 
bearing  an  Indian  name,  to  perpetuate  the  memory  of  a  wronged 
and  exterminated  people. 

We  may  ignore  their  history  and  traditions,  we  may 
frown  upon  their  lives  and  doubt  their  good  purposes  and 
friendship,  we  may  disclaim  their  honesty  and  sincerity  of 
character,  and  exult  over  their  extermination;  perhaps  we 
may  obliterate  them  altogether  from  our  memory,  but  we 
cannot  blot  out  their  names  from  our  States,  cities  and  town 
ships;  from  our  mountains,  forests  and  lakes,  nor  can  we 
erase  the  names  of  our  great  rivers — we  cannot  wash  them  out ! 
As  long  as  this  great  country  lives,  as  long  as  it  stands  for 
liberty  and  protection  of  human  rights,  and  it  will  stand,  long 
after  all  the  despotic  monarchies  have  been  swept  away, — 
there  will  yet  be  found,  proudly  inscribed  upon  its  historic 
pages,  the  glory,  nobility,  and  sincere  friendship  of  her  native 
brother — the  Red  Man. 


SOME  "INDIAN  NAMES"  ON  THE  U.  S.  MAP 

Referred  to  at  the  close  of  this  Lecture 


States 

1.  Alabama 

2.  Arizona 

3.  Arkansas 

4.  Connecticut 

5.  Delaware 

6.  Dacota 

7.  Idaho 

8.  Iowa 

9.  Kansas 

10.  Kentucky 

11.  Michigan 

12.  Massachusetts 

13.  Minnesota 

14.  Mississippi 

15.  Missouri 

16.  Nebraska 

17.  Illinois 

18.  Indiana 

19.  Ohio 

20.  Oklahoma 

21.  Oregon 

22.  Tennessee 

23.  Utah 

24.  Texas 

25.  Wisconsin 

26.  Wyoming 


Cities 

1.  Chicago 

2.  Chattanooga 

3.  Cherokee 

4.  Chicamauga 

5.  Cincinnati 

6.  Dacota 

7.  Kalamazoo 

8.  Kankakee 

9.  Komancha 

10.  Milwaukee 

11.  Oneida 

12.  Ontario 

13.  Oskaloosa 

14.  Oswego 

15.  Omaha 

16.  Ottawa 

17.  Poughkeepsie 

18.  Tacoma 

19.  Tallahassee 

20.  Tuscaloosa 

21.  Tuscarrora 
Seminole 

22.  Schenectady 

23.  Winnemuka 

24.  Wabash 

25.  Yuma 

26.  Zuni 

Etc.,  etc.,  etc. 


Rivers 

1.  Mississippi 

2.  Ohio 

3.  Missouri 

4.  Arkansas 

5.  Delaware 

6.  Alabama 

7.  Chipewa 

8.  Tennessee 

9.  Potomac 

10.  Connecticut 

11.  Shenandao 

12.  Susquehanna 

13.  Minnesota 

14.  Suwanee 

15.  Tallahatchee 

16.  Rappahanock 

17.  Wabash 

18.  Wisconsin 

19.  Yuma 

20.  Zuni 

Etc.,  etc.,  etc. 


40 


A  Lecture-Recital  on  Indian 
Music 

REPRESENTING  THE  "TRADITIONAL  SONGS  OF  THE  ZUNIS"  AND 

OTHER  SOUTH  WESTERN  TRIBES  of  NORTH  AMERICAN  INDIANS, 

INCLUDING  THEIR  CEREMONIAL  CHANTS,  FIRE  DANCES, 

WAR  DANCES  AND  GHOST  DANCES,  TOGETHER  WITH  A 

HISTORICAL  ACCOUNT  OF  THE  LIVES,  CUSTOMS 

AND  STRANGE  OCCULT  PRACTICES  AS  WELL 

AS  THE  UNUSUALLY  DEVELOPED  MUSIC 

OF  THE  CLIFF  DWELLERS 


RECORDED,  COMPILED,  HARMONIZED  AND  DESCRIBED  FROM  ORIGINAL 
AND  PERSONAL  INVESTIGATIONS  MADE  BY 


CARLOS  TROYER 


The  Lecture  will  be  read  by 
Assisted  by 


PROGRAM  OF  INDIAN  MUSIC 


PART  I 

HISTORICAL  LECTURE  UPON  THE  Music  OF  THE  NORTH  AMERICAN  IN 
DIANS,  NATIVE  TO  THE  SOUTH-WESTERN  UNITED  STATES,  PAR 
TICULARLY  THE  ZUNI  INDIANS  OR  "  CLIFF  DWELLERS." 


PART  II 

1.  SUNRISE  CALL  (or  Echo  Song). 

This  inspiring  song  of  the  Zunians  is  the  first  ceremonial  of  the  day  and  is  ob 
served  as  the  sun  spreads  its  radiant  light  over  the  horizon.  The  whirr  of 
vibrating  " chime  plates"  and  the  sound  of  trumpets  and  drums  bring  the 
people-j-men,  women  and  children — to  the  tops  of  their  cliff  dwellings  when  the 
Sun  Priest  announces  through  his  long  tuma  the  "call  to  rise"  to  greet  the 
Mother  of  Life,  the  Sun.  Distant  mesas  at  once  echo  a  response  to  this  call. 
After  making  a  fervent  appeal  to  the  Sun  God  for  protection  and  guidance  of 
his  people,  the  Sun  Priest  concludes  by  repeating  his  first  call  to  the  mesas. 

2.  THE  COMING  OF  MONTEZUMA  (with  great  drum-reveille). 

The  ceremonial  of  "the  Awaiting  of  Montezuma"  follows  the  Sunrise  call  al 
most  immediately.  Montezuma  is  the  great  Messiah  whom  the  Zunis  expect 
will  appear  through  the  rising  clouds  as  he  promised  to  come  some  day  and 
take  the  Zuni  tribes  to  their  happy  homes  beyond  the  skies. 

3.  ZUNIAN  LULLABY:    (a)  Incantation  Chant;  (6)  Invocation  to  the  Sun 

God. 

(a)  The  Zuni  mother  disdains  the  use  of  a  rocking  cradle,  but  wraps  her  baby 
in  a  baby  crib  or  in  a  hammock,  closes  its  eyes  gently  with  her  finger-tips  and 
chants  an  invocation  in  a  low  suppressed  voice  which  quickly  puts  it  to  sleep. 
(6)  She  then  invokes  the  aid  and  protection  of  the  Sun  God  and  other  starry 
gods,  and  implores  them  to  watch  and  shield  her  child  while  asleep. 

4.  ZUNI  LOVER'S  WOOING  (or  Blanket  Song). 

Arrayed  in  most  gorgeous  attire,  the  young  brave  approaches  the  abode  of  his 
beloved  at  moonlight,  and  dances  and  sings  his  invitation  for  her  to  come  out 
and  take  a  walk  with  him  under  his  blanket.  Concealed  from  view,  she  con 
siders  her  attachment  for  him,  his  grace  and  manner,  and  last  but  not  least  his 
handsome  blanket,  made  by  himself  and  displayed  by  continual  graceful  mo 
tions.  If  the  fire  which  she  keeps  burning  upon  the  housetop  flares  brightly, 
he  knows  that  his  suit  is  received  with  favor.  If  it  becomes  extinguished,  he 
knows  that  there  is  no  hope  for  him.  He  may  have  to  repeat  his  song  several 
times  and  end  it  with  a  decisive  cry  of  "Tan-a-lu?  "  (Will  she  come?) 

5.  GHOST  DANCE  OF  THE  ZUNIS  (transcribed  for  piano). 

This  strange,  mysterious,  inexplicable  performance  is  observed  at  the  Winter 
solstice  and  is  preceded  by  extensive  preparations  of  ritualistic  exhortations, 
prayer,  and  fasting.  The  object  of  this  is  to  bring  about  a  close  communion 
and  spectral  view  of  departed  friends.  They  believe  that  this  is  best  accom 
plished  by  the  strenuous  exertions  of  the  fire  dance,  and  by  loud  and  urgent 
appeals  to  their  friends  who  have  gone  before  to  return  and  join  them  in  the 
dance.  The  ceremony  takes  place  at  midnight  upon  the  great  Thunder  Moun 
tain,  "Tai-a-olon-ne."  Forty  dancers  appear  with  fire-brands,  setting  on  fire 
two  large  circles  of  pyramids.  They  enter  and  pass  out  of  these  circles  con 
stantly,  chanting  appealing  strains,  until  at  last  the  spectral  forms  appear  to 
the  dancers,  descending  and  joining  in  the  mysterious  ceremony,  and  vanishing 
as  the  fires  die  out.  Arnidst  the  wildest  excitement  the  crowd  rushes  wildly  to 
t}ie  spot  only  to  find  that  both  the  dancers  and  the  ghosts  have  disappeared  en 
tirely. 


PROGRAM   OF   JJNJMAN   }tfffSJC'/;j'  43 

6.  HYMN  TO  THE  SUN  (a  Jubilee  Song). 

This  song  is  esoteric  in  character  and  is  the  most  ancient  of  the  sacred  chants 
of  the  cliff  -dwellers.  It  proclaims  that  the  origin  of  sound  and  music  is  derived 
from  the  rays  of  the  sun,  by  " listening  to  the  sun's  rays"  through  perforated 
shells.  It  also  extols  the  commandments  of  their  forefathers  to  "seek  the  light." 
This  number  is  lofty  and  at  the  same  time  profoundly  dramatic. 

7.  INDIAN  FIRE-DRILL  SONG,  "Uru-Kuru"  (Mohave- Apache). 

A  very  fascinating  and  exciting  song,  in  which  the  operation  of  the  fire  drill, 
the  device  which  the  Indians  employ  to  create  fire,  is  represented  by  twirling  a 
fire  stick  between  the  palms  of  the  hand.  The  fire  stick  is  still  common  among 
the  Indians.  It  is  held  sacred  because  they  believe  that  it  was  brought  to 
them  by  the  Fire  God  of  the  under-world,  who  according  to  tradition,  sent  a 
fire-fly  to  the  first  man  to  instruct  him  in  the  art  of  making  fire.  The  piano 
accompaniment  alone  serves  as  a  brilliant  solo-piece  in  imitating  the  rotary 
motion  of  the  fire-drill. 

8.  THE  FESTIVE  SUN  DANCE  OF  THE  ZUNIS. 

The  happiest  and  most  joyous  event  of  the  year,  corresponding  to  our  Thanks 
giving  Day.  The  maidens  and  their  beaux  appear  in  their  most  brilliant  attire 
to  join  in  the  most  beautiful  and  graceful  of  all  their  dances.  Upon  their 
heads  they  wear  varied  tablets  symbolic  of  the  sun,  moon,  stars  and  lightning. 
Fervent  thanks  for  the  sun's  blessings  are  offered. 

9.  THE  GREAT  RAIN  DANCE  OF  THE  ZUNIS. 

This  all-important  and  very  absorbing  ceremonial  is  regarded  by  the  oldest 
chieftains  as  the  most  sacred  and  eventful  of  the  traditional  song  dances. 
When  the  land  has  suffered  from  a  long  drought  extensive  preparations  for  this 
ceremonial  are  made  by  igniting  great  numbers  of  fires  upon  the  high  cliffs  and 
surrounding  mountains.  These  are  kept  burning  night  and  day  until  the  sky 
is  densely  covered  with  clouds  of  black  smoke.  Incantation,  entreaties, 
songs  and  dances  are  continued  by  men  and  women  for  hours  and  days,  in 
voking  the  aid  of  the  gods  of  Rain  and  Thunder.  Many  attest  that  these 
ceremonials  are  invariably  followed  by  a  copious  rainfall. 

10.  KIOWA-APACHE  WAR  DANCE — A  Piano  Solo  Transcription. 

A  very  weird  and  mystic  tone  picture,  remarkable  for  its  rhythmical  imitation  of 
the  "howling  whizzer"  representing  the  roar  of  thunder.  The  suppressed  wild 
chant  is  intended  to  hide  the  whereabouts  of  the  warriors  from  their  enemies. 

11.  ZUNIAN  "SUNSET  SONG"  (Ceremonial  Thanks-Offering  to  the  Sun), 

with  English  and  Indian  text. 

At  the  instance  of  the  Sun  touching  the  border  of  the  horizon  at  sunset,  the 
Zunis  assemble  upon  the  highest  cliffs  and  terraced  dwellings  to  sing  their 
Song  of  Praise.  They  face  the  Sun  with  uplifted  hands  (palms  outward)  and 
bow,  with  graceful,  rhythmic  motion — upward  and  downward  at  every  measure 
of  the  song  (in  the  manner  of  a  "Salaam")  which  they  repeat  continuously, 
until  the  Sun  sinks  out  of  sight.  They  then  prostrate  themselves  in  adoration 
of  the  Sun. 

12.  ZUNIAN  CLOWN  DANCE  ("Kor-K6k-Shi"). 

A  grotesque  comical  extravaganza,  for  piano,  as  an  accompaniment  to  the 
Kor-Kdk-Shi  Dances  which  constitute  a  series  of  general  "Good-dance-ceremo 
nials"  performed  during  the  fall  season,  to  propitiate  or  appease  the  Gods  of 
rain,  thunder  and  good  harvest.  Associated  with  the  "  Kor-K6k-Shi "  is  this 
special  Great  Clown  Dance,  which  concludes  the  rituals,  by  a  grand  Jubilee 
Festival  of  fun  and  hilarity, — a  kind  of  Circus  performance,  where  the  clowns 
execute  all  manner  of  grotesque  and  comical  feats,  as  well  as  the  most  astound 
ing  leaps,  and  races  on  foot  and  on  stilts.  That  of  mimicking  the  acts  and 
habits  of  animals  and  birds,  such  as  the  bear,  coyote,  cat,  dog  or  donkey,  as  well 
as  the  eagle,  owl,  turkey  and  hen,  etc.,  all  represented  by  masked  head-pieces 
or  make-up  imitations  in  dress,  forms  the  principal  feature  of  the  dances.  The 
purpose  of  the  festival  is  ostensibly  to  please  and  entertain  the  Gods,  as  well 
as  the  people. 


INDIAN  COMPOSITIONS 

OP  CARLOS  TROYER 


The  works  of  Carlos  Troyer  are  a  unique  and  valuable  contribution  to  the  growing 
mass  of  compositions  on  Indian  themes,  and  are  steadily  winning  for  themselves  a  more 
widespread  interest.  Their  fidelity  to  the  Indian  ceremonials  gives  them  a  genuine 
romantic  and  historic  interest,  and  musically  they  are  of  great  impressiveness.  The 
harmonic  treatment  is  simple  and  allows  the  striking  melodies  to  stand  out  with  great 
boldness. 

VOCAL 
Traditional  Songs  of  the  Zunis 

Original  Indian  songs  and  chants  recorded  during  visits  to  the  tribe,  and 
harmonized.     An  historic  description  of  its  origin  is  prefixed  to  each  song. 

1.  The  Sunrise  Call,  or  Echo  Song $0.50 

2.  Incantation  Upon  a  Sleeping  Infant  (Zunian  Lullaby) 30 

3.  Invocation  to  the  Sun-God  (Zunian  Lullaby) 30 

These  two  songs,  Nos.  2  and  3,  should  be  sung  as  a  single  concert  number.  The  first 
suggests  the  Zufii  Mother  tenderly  coaxing  her  infant  to  sleep.  In  the  second  song 
the  Mother  asks  the  Sun-God's  protection,  for  she  thinks  the  power  of  her  earthly 
care  ceases  as  the  child  drifts  into  Sleepland. 

4.  Zuni  Lover's  Wooing,  or  Blanket  Song 40 

5.  The  Coming  of  Montezuma,  with  great  drum  reveille 60 

6.  The  Festive  Sun  Dance  of  Zunis,  an  annual  Thanksgiving  Day 50 

7.  The  Great  Rain  Dance  of  the  Zunis 75 

8.  Indian  Fire  Drill  Song,  Uru-Kuru  (Mohav6- Apache"),  with  English  and  Indian 

text 60 

With  description  of  the  production  of  fire  by  revolving  the  fire  stick 

between  the  palms  of  the  hands. 

(N.  B. — The  accompaniment  of  this  Bong  alone  is  a  complete  tran 
scription  as  a  piano  solo.) 

9.  Hymn  to  the  Sun 60 

An  ancient,  esoteric  Jubilee  song  of  the  Sun- Worshippers,  with  an 
historic  note  on  the  Cliff-dweller's  derivation  of  their  music  from  the 
sun's  rays. 

10.  Sunset  Song,  a  thanks-offering  to  the  Sun 30 

Recorded  and  described,  with  English  and  Indian  text. 

INSTRUMENTAL 

11.  Ghost  Dance  of  the  Zunis,  with  Violin  and  Gong  accompaniment,  ad  lib $0.80 

12.  Kiowa  Apache  War  Dance,  with  scenic,  historic  account 80 

13.  Zunian  (Kor-Kok-Shi)  Clown  Dance,  a  grotesque,  comical  extravaganza 50 

In  connection  with  the  above  publications  there  is  also  an 

"Indian  Music  Lecture"  by  Carlos  Troyer,  giving  an  historic  outline  of  the 
Cliff-dwellers  of  the  South-West,  in  particular  the  Zunis,  their  customs, 
government,  strange  psychic  practices  and  their  fascinating  and 

remarkable  music 50 

This  Lecture  given  free  to  purchasers  of  the  entire  set  of  songs. 

The  above  Series  have  been  newly  revised  and  enlarged,  and  are  published  by  the 

THEO.  PRESSER  CO.,  1712  Chestnut  St.,  Philadelphia,  Pa. 

Sold  by  all  Music  Dealers. 
44 


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